TABLE  OF  CONTENTS 


Part  I 

1.  Introduction. 

2.  Christian  Character. 

3.  The  Intellectual  Ideal  of  the  Association. 

4.  Physical  Well-being-. 

5.  Association  and  College  Students. 

6.  Association  and  Social  Responsibilities. 

7.  Individual  and  Society  from  Christian  Standpoint. 

8.  Christian  Citizen  and  Political  Duties. 

Part  II 

1.  An  Appeal. 

2.  The  Christian  Association  Movement — Arthur  Rugh. 

3.  A  Brief  History  of  the  Chinese  Students’  Christian 

Association  of  North  America. 

4.  Constitution  of  the  Association. 

5.  Association  Finance. 

6.  Conference  Announcements. 

7.  Directory  of  Officers,  1912-1913. 

Illustrations 


Summer  Conferences,  1912. 


Chinese  Delegates  at  Silver  Bay  Conference,  1912 


Introduction 


To  introduce  this  pamphlet  to  our  fellow-students,  few  words 
are  necessary.  I  shall  have  simply  to  state  here  its  composition 
and  its  aim,  and  to  lay  down  a  few  general  principles  for  which 
our  Association  stands,  and  of  which  the  papers  in  this  pamphlet 
are  salient  expressions. 

There  are  two  parts  in  this  pamphlet.  The  first  part  consists 
of  papers  prepared  by  our  students  who  have  kindly  answered 
my  solicitation;  and  the  second  is  a  history  of  the  General  Asso¬ 
ciation  Movement  by  Mr.  Arthur  Rugh,  and  a  brief  history  of 
our  Association  and  Conference  announcements  written  by  our 
General  Secretary,  Mr.  Y.  S.  Tsao. 

In  trying  to  perform  my  duties  in  connection  with  the 
Association,  and  to  carry  out  the  policy  of  intensive  and  extensive 
development  as  set  out  in  my  initial  message,  my  attention  was 
constantly  being  arrested  by  the  need  of  some  definite  knowledge 
Association,  and  by  the  lack  of  a  clear  and  concise  statement  of 
on  the  part  of  our  members  of  the  ideals  and  activities  of  the 
the  principles  in  which  we  believe,  when  we  approach  our  friends, 
the  non-members.  To  meet  this  situation,  I  saw  the  possibility 
of  undertaking  the  publication  of  a  pamphlet  like  this,  to 
consist  of  papers  treating  subjects  that  are  related  to  the  title, 
“Association  Ideals  and  Activities.”  The  aim  of  this  pamphlet, 
then,  is  self-evident.  As  stated  in  the  circular  which  I  sent  out 
for  the  solicitation  of  material  to  make  up  this  collection,  the  aim 
was  described  as  being  two-fold:  “First,  to  arouse  interest  in 
the  Association  work  among  all  the  students,  thus  rendering  the 
non-members  a  chance  to  acquaint  themselves  with  the  work  of 
the  Association  and  to  understand  what  the  Association  stands 
for;  and  secondly,  to  remind  the  members  of  the  principles  and 
ideals  that  as  members,  they  should  observe  consistently  and  per¬ 
sistently,  in  order  that  they  may  be  conscious  of  the  common 
purpose  of  the  organization.” 

The  extensive  aim  is  indeed  important.  To  interest  the  non¬ 
members  is  one  of  our  main  objects;  we  are  ever  ready  to  extend 
our  service  to  those  whom  we  have  not  yet  reached.  But  in  my 
opinion,  the  intensive  aim  is  just  as  important  if  not  more  so. 


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The  Association  as  a  social  institution  must  attain  a\  certain  de¬ 
gree  of  inner  harmony,  before  it  can  ever  claim  to  be  healthy, 
and  radiant  with  the  potential  energy  of  growth.  And  such  har¬ 
mony  is  possible,  only  when  the  members  themselves,  the  units, 
become  aware  of  their  common  purpose,  and  strive  with  all  their 
might  to  attain  it. 

Many  are  the  principles  for  which  our  Association  stands.  It 
is  not  my  purpose  to  discuss  them  here  at  length.  In  passing 
I  shall  mention  just  a  few  of  the  most  important  ones,  as  a  key 
to  the  discourses  that  follow. 

First,  we  believe  in  the  complete  development  of  the  individ¬ 
ual,  his  soul,  hist  intellect,  and  his  body.  This  three-fold  ideal 
distinguishes  the  Association  from  the  Church,  the  School,  and 
the  Gymnasium,  each  one  of  which  tends  primarily  to  develop 
only  one  faculty  of  the  whole  man.  I  do  not  mean  to  disparage 
any  of  these  institutions.  Far  from  it.  They  are  the  very 
things  that  the  Association  depends  upon.  Without  them,  the 
Association  cannot  exist;  but  with  the  Association,  all  these 
institutions  are  afforded  the  opportunity  to  reach  a  higher  syn¬ 
thesis,  and  are  made  more  serviceable  to  the  individual  as  a 
whole. 

Secondly,  we  believe  in  Truth.  The  freedom-giving  truth. 
“Ye  shall  know  the  truth,  and  the  truth  shall  make  you  free.” 
“Let  there  be  Light”  is  our  motto  in  approaching  the  facts 
of  the  world.  No  superstitions  are  to  be  tolerated.  We  are 
to  hasten  rather  than  to  retard  the  social  evolution  in  China, 
namely,  the  transition  from  the  customary-superstitious  stage 
to  the  liberal-scientific.  So  far  as  this  transition  is  concerned, 
the  Western  countries  are  not  far  ahead  of  us.  But  we  must 
cooperate  with  Humanity  as  a  whole,  to  try  to  reach  that  end 
of  all  human  effort,  the  ever-developing  truth. 

Thirdly,  we  believe  in  Action.  The  possibilities  of  life  can 
newer  be  realized,  if  they  are  not  put  to  trial.  Action  unfolds 
potentialities,  and  re-enhances  experiences.  The  Chinese  scholar 
has  neglected  this  fundamental  principle  of  life  for  ages.  True, 
cnee  in  a  while  there  happened  to*  be  some  exceptions,  but  they 
were  mighty  few.  But  whenever  they  did  come,  they  were  always 
those  who  actually  accomplished  things.  In  fact,  it  is  not  too 
much  to  claim  that  action  has  stamped  the  men  who  became 
great,  and  has  proved  to  be  the  main,  if  not  the  only,  path 
to  truth  and  life,  to  life  itself — not  to  the  trappings  of  it. 


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Lastly,  but  the  greatest,  we  believe  in  Love.  The  doctrine 
of  Love,  as  taught  by  Jesus,  is  all-embracing  and  comprehensive. 
All  the  other  principles  which  I  have  mentioned  are  involved  in 
it.  It  is  the  Substantial-Eternal  of  Christianity,  the  distinguish¬ 
ing  factor  between  Christianity  and  other  religions.  It  forms 
the  raison  d'etre  for  service,  mutual  help  and  sympathy,  which 
are  the  highest  properties  that  human  evolution  has  attained. 
Love  can  never  be  over-praised.  Suffice  it  to  say,  the  most  manly 
way  to  live  a  life  worth  living  is  to  exchange  it  for  Love — Love 
of  God  and  Love  of  men. 

With  this  I  conclude  my  few  words  of  introduction.  Thanks 
are  due  to  those  who  contributed  the  following  papers. 

April  20,  1913.  Peng  Chun  Chang. 


I.  Christian  Character 

The  development  of  Christian  character,  as  the  public  will 
know,  is  the  all-important  object  of  the  Chinese  Students’  Chris¬ 
tian  Association.  In  my  experience  with  the  work.  I  have  come 
to  suspect  that  many  people  still  do  not  quite  understand  the 
nature  and  power  of  Christian  character.  These  Nathanaels,  so 
to  speak,  are  asking  why  and  what  is  Christian  character? 

To  answer  these  questions  fully  would  lead  us  into  a  lengthy 
treatise  on  comparative  religion.  Time  and  space,  however,  do 
not  permit  us  such  an  undertaking.  We  insist  on  Christian 
character,  because  of  many  reasons. 

In  the  first  place,  Christian  character  is  essentially  religious. 
Believing  in  God,  in  His  eternity,  in  His  righteousness  and 
power,  and  in  the  creation  of  man  in  His  image,  the  alpha  and 
omega  of  a  Christian  character  are  love  and  perfection.  In  the 
life  of  a  Christian,  faith  transcends  wisdom,  and  he  does  unto 
others  what  he  wants  others  to  do  unto  himself,  with  utter  dis¬ 
regard  of  ail  consequences. 

In  the  second  place,  Christian  character  is  universal.  In 
the  Kingdom  of  Heaven,  Greek  or  barbarian,  bond  or  free,  white 
or  black,  all  acknowledge  the  sway  of  one  loving  Father.  I  should 
love  my  neighbor  as  myself,  because  the  Father  Who  lives  in 
me  lives  equally  in  him,  and  loves  him  as  much  as  me. 

In  the  third  place,  Christian  character  is  active.  From  the 
giving  of  a  drop  of  water  to  one  of  the  least,  to  the  preaching 
of  the  gospel  to  all  the  nations,  there  is  a  great  difference  in 


5 


degree,  but  they  are  all  action  just  the  same.  Brought  face  to 
face  with  difficulty  or  danger,  a  Christian  does  not  seek  to 
avoid  or  to  escape,  but  to  fight  and  to  conquer. 

We  might  go  on  enumerating  other  qualities,  but  these  three 
are  enough  to  make  the  Christian  character  unique.  The  ideal  is 
already  as  high,  as  broad,  and  as  practical,  as  any  individual 
can  desire.  In  fact,  it  is  so  high,  so  broad,  and  so  practical, 
that  many  so-called  Christians,  individually  and  nationally,  fail 
so  miserably  in  their  effort,  that  they  constitute  a  drag  upon  it. 

Right  here  and  now,  therefore,  we  may  admit  with  all  pro¬ 
priety,  that  there  are  heathens  in  Christendom,  and  Christians 
in  heathendom.  Like  the  Pharisees  of  old  Judea,  a  part  of 
Christendom  are  now  simply  crying,  “Lord!  Lord!”  while  Jesus 
answers.  “I  do  not  know  you.  I  have  other  sheep  that  are  not 
in  this  fold.” 

We  must  therefore  distinguish  between  Christian  character 
and  Christian  profession.  A  man  may  go  to  church  regularly, 
build  cathedrals  and  steeples  reaching  the  sky,  or  send  mission¬ 
aries  to  foreign  lands  by  the  score,  but  if  he  has  not  a  humble 
and  loving  heart,  he  has  not  Christian  character.  On  the  other 
hand,  if  a  man,  with  trust  in  God,  feels  the  nobility  of  his  soul 
and  all  other  souls,  and  does  as  little  as  lies  in  him  to  raise 
the  fallen,  to  help  the  poor,  to  comfort  the  mournful,  or  to  visit 
the  sick,  baptized  or  unbaptized,  he  has  Christian  character. 

This  distinction  is  important,  because  failing  to  recognize  it, 
we  suffer  the  Christian  heathens  to  slam  the  doors  of  Heaven 
against  the  heathen  Christians.  People  hesitate  to  acknowledge 
Christ  as  their  Lord  and  Savior,  because  they  have  been  deceived 
as  to  His  real  mission. 

What  is  wrong,  then,  Christianity  or  men?  Can  we  find 
any  other  religion  that  insists  upon  a  character  so  high,  so  broad, 
and  so  practical?  An  ideal  that  can  be  easily  realized  is  not 
worth  much  as  an  ideal.  A  religion  that  caters  to  the  demands 
of  the  animal  in  man  is  not  an  ideal.  A  religion  that  preaches 
non-action  does  not  contribute  to  progress  of  the  world.  The 
trouble  with  Christianity  today  is  that  we  have  men  who  are 
exploiting  the  ideal.  To  vindicate  the  power  of  Christian  charac¬ 
ter,  we  must  discount  the  hypocrite,  credit  honest  character, 
and  to  those  who  are  without  the  pale  of  our  ideal,  we  must 
let  our  light  shine  and  bid  them,  “Come  and  see.” 

S.  D.  Lee  (Wisconsin). 


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II.  The  Intellectual  Ideal  of  the  Association 


As  a  student  organization,  the  Chinese  Students’  Christian 
Association  has  as  one  of  its  objects  the  development  of  the 
intellectual  faculties  of  its  members.  It  believes  that  religion 
should  not  exclude  the  intellect.  On  the  contrary,  it  believes 
that  the  intellect  is  one  of  the  most  important  means  by  which 
man  can  attain  a  spiritual  life.  This  is  particularly  true  for 
us  Chinese  students.  For  the  Chinese  conception  of  religion  has 
always  been  rationalistic  rather  than  emotional.  The  Chinese 
philosophers  hold  that  it  is  only  through  k?iowing  the  best  and 
highest  that  man  can  be  or  do  the  best  and  the  highest.  It  is 
true  that  there  are  mystics  who  have  lived  spiritual  lives  through 
ecstatic  faith  or  through  extraordinary  will-power.  But  it  is 
no  iess  true  that  as  a  result  of  the  intellectual  enlightenment  of 
the  past,  several  centuries,  people  have  come  to  know  the  true 
meaning  of  religion  more  and  more,  and  that  the  world  of  ours  is 
considerably  better — not  only  materially,  but  also  morally  and 
spiritually — than  that  of  our  forefathers. 

The  importance  of  the  intellect  even  in  matters  spiritual  is 
not  to  be  ignored.  The  history  of  the  world  bears  witness  to 
the  disastrous  results  of  the  unfortunate  divorce  of  Reason  from 
Religion.  There  has  been  a  time, — and  that  time  has  not  entirely 
passed  away  yet, — when  a  man  accepted  a  faith  simply  because 
his  pastor  or  priest  had  told  him  to  do  so,  or  because  his  father 
and  mother  had  believed  in  it,  or  because  it  had  been  accepted  by 
other  people.  He  was  not  allowed  to  reason  why  he  should 
accept  it.  Those  who  used  their  reasoning  were  regarded  as 
heretics  and  were  burnt  alive  by  hundreds.  Credo  quia  im¬ 
possible  est, — “I  believe  because  it  is  absurd.”  Quod  semper, 
quod  ubique,  et  quod  omnibus, — “It.  was  undesirable  that  ‘I’ 
should  do  any  thinking.” 

Fortunately  the  time  of  blind  belief  isi  passing  away!  Today 
the  tendency,  it  seems  to  me,  is  to  rationalize  religion,  to  make 
religion  appeal  to  the  intellectual  mind.  Religion  no  longer 
defies  reason.  People  have  begun  to  rebuild  religion  upon  a 
firmer  basis,  upon  the  rock  of  knowledge  and  reason.  Knowledge 
has  triumphed  and  has  made  the  world  what  it  is  today.  It  has 
not  in  the  least  undermined  the  influence  of  religion,  but,  on 
the  contrary,  religion  has  been  greatly  strengthened.  Religion 
is  no  longer  mere  salvation  of  the  petty  soul.  Its  scope  has 


7 


Chinese  Delegates  at  Northfield  Conference,  1912 


been  immensely  enlarged  and  liberally  interpreted.  Indeed,  by 
the  advancement  of  human  knowledge,  religion  has  been  made 
more  lovable,  because  it  has  become  more  reasonable. 

Christianity  has  come  into  China  for  many  years.  But  it 
has  hitherto  appealed,  not  so  much  to  the  intellectual  class,  as 
to  the  masses  who  would  accept  Christianity  as  readily  as  they 
have  accepted  any  other  religion  or  superstition.  This  is  a 
mistake  on  the  part  of  the  Christian  workers.  The  Chinese 
Students’  Christian  Association,  as  I  take  it,  has  its  duty  to 
remedy  this  mistake.  It  has  in  the  past  years  undertaken  to 
encourage  our  fellow  students  to  cultivate  an  intellectual  under¬ 
standing  of  Christianity,  to  study  it  from  the  rationalistic  point 
of  view,  to  study  it  as  a  part  of  our  liberal  education.  We  wish 
our  fellow  countrymen  to  know  what  Christianity  is  and  wrhat  it 
has  actually  done.  We  would  regard  it  a  lamentable  loss,  if 
any  of  our  fellow-students  should  come  to  this  country  and 
should,  either  through  ignorance  or  indifference,  go  away  without 
procuring  a  comprehensive  knowledge  of  the  dynamic  forces 
which  have  been  modeling  and  shaping  the  occidental  wmrld 
for  many  a  century.  The  Association  has  been  wrorking  to 
establish  Bible-classes  and  encourage  earnest  discussions  among 
our  students.  It  invites  the  critic,  cheers  the  skeptic,  helps  the 
doubtful,  and  interests  the  indifferent.  In  short,  it  opens  the 
door  and  leads  the  way.  It  believes  with  Tennyson  that 

“There  lives  more  faith  in  honest  doubt. 

Believe  me,  than  in  half  the  creeds. 

He  fought  his  doubts  and  gather’d  strength, 

He  would  not  make  his  judgment  blind, 

He  faced  the  spectres  of  the  mind, 

And  laid  them;  thus  he  came  at  length 
To  find  a  stronger  faith  his  own.” 

Sun  Hu  (Cornell). 

III.  Physical  Well-being 

The  importance  of  physical  well-being  which  our  Association 
recognizes  as  one  of  our  ideals,  is  so  self-evident,  that  few 
stop  to  reason  why.  We  grant  it  as  readily  and  naturally  as 
we  admit  that  flowmrs  are  beautiful  (if  we  are  at  all  natural 
ourselves).  In  fact,  to  put  this  innate  idea  into  words  would 
be  like  the  attempt  of  the  artist  to  transfer  the  beauty  of  nature 


9 


onto  the  paper — it  simply  weakens  the  effect.  But  artists  do  not 
give  up  painting  on  that  account;  nor  shall  we  stop  writing 
because  it  is  difficult  to  express  one’s  self. 

The  following  will  indicate  roughly  the  value  of  physical 
well-being: 

(1)  Physical  well-being  as  a  factor  of  safety:  In  the 
struggle  for  existence  the  physically  strong  stands  a  much  better 
chance  of  survival.  History  has  abundantly  confirmed  this  view. 
Daily  experience  teaches  us  that  it  is  so.  Reflect  a  moment  on 
the  tragedies  of  the  Taiping  Rebellion  and  the  humiliation  of  our 
fatherland — who  doubts  the  truth  of  the  statement? 

(2)  Physical  well-being  as  the  basis  of  economic  welfare. 
This  requires  but  little  or  no  explanation.  Modern  statistics 
have  shown  us  that  the  loss  of  a  nation  from  diseases  and  pre¬ 
mature  deaths  is  simply  astounding,  and  most  of  this  loss  could 
be  prevented  by  proper  hygienic  measures.  Sickness  and  poverty 
go  hand  in  hand. 

(3)  Physical  well-being  is  a  basis  for  morality.  Everyone 
knows  how  morbid  and  irritable  a  person  is  when  he  is  not 
well.  When  a  child  is  taken  ill,  it  becomes  cross.  “Immorality 
goes  hand  in  hand  with  morbidity  of  mind.  It  is  the  weak  and 
not  those  who  are  strong  in  body  and  mind  that  recruit  the 
jail.”  On  the  other  hand,  health  evolves  a  consciousness  of 
power,  which  inspires  courage,  confidence  and  resolution.  Through 
its  influence  the  moral  self  comes  forth  healthier,  purer  and 
stronger,  and  man  becomes  in  every  way  better  fitted  to  lead  a 
life  of  usefulness  to  his  fellowmen. 

(4)  Physical  well-being  as  a  factor  of  aesthetic  evolution. 

Of  all  the  beauties  in  nature,  none  can  compare  with  that  of 

human  beings.  We  learn  to  appreciate  the  beauty  of  nature; 
shall  we  not  enhance  the  beauty  of  our  own  race?  Through 
physical  culture,  we  can  cause  health  and  vitality  to  shine  thru 
the  sparkling  eyes  and  clear  complexions  of  our  youths,  who, 
by  sheer  exuberance  of  health  and  strength  will  execute  every 
movement  with  infinite  ease  and  grace.  This  is  not  a  wild  dream, 
but  a  sane  wish  that  has  been  turned  into  facts  by  the  best 
families  of  the  West.  You  will  agree  with  me  when  you  com¬ 
pare  the  children  of  your  learned  professors  with  the  pale-faced, 
half-deformed  sons  and  daughters  of  the  poor  laborers.  What 
makes  the  difference? 

Having  discussed  the  importance  of  physical  well-being  the 
question  naturally  arises,  “How  can  we  acquire  it?”  Three 
factors  must  be  considered: 


10 


I.  The  moral  influence  on  health: 

Sir  Galahad  has  well  said  “my  arm  has  the  strength  of  ten, 
because  my  heart  is  pure.’’  Modern  medical  research  enables 
us  to  explain  the  truth  scientifically;  for  it  has  been  shown 
that  all  the  fire,  zeal  and  energy,  which  are  the  marks  of  man¬ 
hood,  owe  their  origin  to  the  internal  secretion  of  a  certain  vital 
organ.  This  it  is  that  makes  for  the  fiery,  spirited  colt.  This 
it  is  that  distinguishes  a  high-spirited,  brave  general. 

Another  old  saying  further  illustrated  the  salutary  effect  of 
morality  on  health.  “Cheerfulness,  temperance  and  repose;  slam 
the  door  on  the  doctor’s  nose.’’  The  truth  of  this  proverb  is 
well  illustrated  by  the  country  gentry  of  old,  when  those  good 
old  folks  would  sit  in  the  shadow  of  a  tree,  moving  just  enough 
to  keep  their  backs  away  from  the  sun,  smoking  their  long  pipes, 
talking  and  nodding  alternately  till  their  grand-children  would 
take  and  lead  them  to  their  meal.  Those  old  men  are,  as  a 
rule,  good-natured,  temperate,  certainly  have  plenty  of  repose, 
and  often  lead  a  healthy,  long  life. 

But  that  is  not  what  an  ambitious  youth  wants.  What  he 
wants  is  not  health  as  opposed  to  disease,  but  health  which 
gives  strength,  activity,  energy  and  endurance.  These  can  only 
come  from  physical  training,  and  moral  resolution. 

II.  The  second  requisite  is  physical  training.  The  ancient 
Greeks,  the  Medieval  Knights  and  Modern  Athletes  have  taught 
us  what  physical  training  can  do.  The  old  Chinese  scholars 
have  shown  us  what  lack  of  physical  training  may  result.  We 
need  not  all  strive  to  become  great  athletes,  and  we  cannot  all 
become  such.  But  there  are  four  purposes  that  we  can  and  must 
make  physical  training  answer,  namely,  recreative,  hygienic, 
educative  and  remedial. 

(1)  Recreative:  Recreation  is  the  most  healthy  change  for 
all  mental  workers.  It  banishes  all  worries,  tones  up  the  mus¬ 
cles,  clears  the  brain,  cheers  up  the  spirits,  and  makes  one  quite 
fresh  for  new  work. 

(2)  Hygienic:  Physical  training  improves  the  circulation, 
deepens  the  respiration,  facilitates  the  elimination  of  waste 
produets  by  augmenting  perspiration  and  respiration;  acceler¬ 
ates  the  flow  of  lymph,  and  thus  increases  absorption;  aids  the 
peristaltic  movements  of  the  stomach  and  intestines,  and  thus 
helps  digestion;  exerts  a  tonic  influence  on  the  nervous  system 
through  constant  exercise  of  the  same;  and  finally,  by  improving 
the  general  circulation,  benefits  the  whole  body. 


n 


(3)  Educative: 

(a)  Physically:  Everyone  knows  how  awkward  we  feel 
when  we  try  to  play  a  new  game;  but  soon  our  nerves  and 
muscles  become  so  educated,  that  we  do  it  with  ease,  wondering 
why  we  were  once  so  clumsy.  By  long  training  we  learn  to  do 
complicated  movements  with  perfect  coordination,  and  our 
muscles  become  an  obedient  servant  to  our  minds. 

(b)  Mentally:  A  good  athlete  uses  his  brain  even  more 
than  his  muscles.  Failure  or  success  in  the  athletic  field  is 
clear  cut,  and  compels  him  to  reflect  “why  such  result?” 

(c)  Morally:  The  lessons  of  “stick-to-itive-ness,”  “team¬ 
work”  and  good  start,  or  in  other  words,  pluck,  self-denial  and 
alertness,  have  never  been  better  taught  than  in  the  athletic 
fields. 

( cl )  Socially:  Cooperation  of  the  team,  fellow-feeling  be¬ 
cause  of  common  interest  and  respect  for  good  athletes  w^ho  can¬ 
not  “shine”  in  the  class  rooms  are  powerful  socializing  factors. 
For  this  reason  I  rejoice  to  hear  of  the  organization  of  the 
Far  Eastern  Olympic  games,  for  it  will  help  to  unite  China. 

(4)  Remedial:  Many  diseases  such  as  constipation,  obesity, 
crooked  spine  and  even  nervous  disease  can  be  cured  by  exercise. 
Often  it  is  the  only  cure. 

III.  Influence  of  standard  of  living  on  health: 

It  is  daily  observed  that  many  morally  straight  people  have 
all  the  exercise  they  need  and  yet  are  far  from  healthy.  The 
answer  is  simple.  These  people  are  underfed,  overworked,  live 
in  crowded  dirty  huts  breathing  foul  air  and  drinking  polluted 
water,  conditions  most  favorable  to  disease.  Sunshine,  fresh 
air,  proper  nutrition  and  cleanliness  are  royal  roads  to  health. 

IV.  The  effect  of  physical  training: 

Sargent  describes  the  effects  of  physical  training  of  three 
European  nations  in  the  following  words: 

“Who  does  not  recognize  in  the  high-shouldered,  deep-chested, 
thin-flanked  frame,  in  the  melancholy  disposition,  in  the  unity 
and  solidarity  of  the  German  youth,  the  effect  of  his  favorite 
gymnastic  apparatus  and  the  posturing  and  pyramiding  of  the 
Turnplatz?  In  the  lithe,  graceful  figure,  the  supple  limbs,  the 
vivacious  spirit,  and  the  love  of  the  beautiful  that  dominate  the 
soul  of  the  French  youth,  who  does  not  see  the  effect  of  his 
calisthenics  and  light  gymnastics?  Broad  shoulders,  large  loins, 
and  heavy  limbs,  backed  by  dogged  pluck  and  endurance,  charac¬ 
terize  the  English  youth.  And  wThere  are  these  powers  better 


12 


developed  than  in  the  vigorous  training  for  a  boat  race  or  in 
the  trampling,  jostling  struggle  for  supremacy  on  the  football 
field?”  What  shall  characterize  the  youths  of  the  Flowery  Re¬ 
public? 

S.  M.  Woo  (Johns  Hopkins  Medical  School), 

IV.  Association  and  College  Students 

( These  are  a  few  of  my  own  experiences  in  connection  with  the 
Association.  I  have  not  attempted  to  treat  the  subject  fully, 
for  I  think  my  own  experience  ivill  be  more  definite  than 
theory.) 

I  have  often  been  asked  what  phase  of  college  life  has  meant 
the  most  to  me.  My  answer  invariably  has  been  “The  Young 
Women’s  Christian  Association.”  The  Christian  Association  has 
given  me  the  opportunity  to  make  life-long  friendships;  it  has 
given  me  a  chance  to  serve  my  fellow-students;  and,  best  of  all, 
it  has  offered  me  an  opportunity  for  spiritual  development. 
Friendship  means  happiness,  encouragement,  and  above  all, 
discipline.  None  of  us  can  be  what  we  are  intended  without  the 
help  of  friendship.  Our  souls  would  shrink  and  our  life  would 
be  self-centered  if  we  had  no  friends.  Friendship  not  only  costs 
time,  affection,  strength,  patience,  and  love,  but  it  also  requires 
self-abnegation  and  self-sacrifice.  Though  friendship  is  necessary, 
yet  “it  is  a  great  and  solemn  thing  to  say  to  another  human 
soul  ‘in  this  one  life  that  we  have  to  live,  we  will  share  all 
things  temporal  and  spiritual.’  ” 

The  Association  gives  to  this  problem  a  very  good  solution. 
In  the  Association  both  at  Wellesley  and  at  the  University  of 
Wooster,  I  have  found  this  to  be  true.  Many  of  the  girls  in  the 
Association  have  the  world’s  good  in  their  hearts  and  Christ  in 
their  conduct;  they  have  souls  that  are  large,  catholic,  stead¬ 
fast,  and  loving.  In  associating  with  all  of  them,  and  especially 
in  becoming  intimate  with  a  few  of  them,  the  idea  of  the  uni¬ 
versal  brotherhood  of  man  has  come  home  to<  me  most  forcibly. 
My  horizon  of  thought  used  to  be  the  nation;  now  it  has  become 
the  world. 

When  I  first  came  to  this  country,  I  felt  I  was  wasting  time. 
I  said  to  myself,  “There  is  so  much  to  be  done  at  home.  I 
could  better  use  the  odds  and  ends  of  my  time  if  I  were  at  home. 
I  am  noti  needed  here.”  Very  soon  this  illusion  faded  from  my 


13 


mind.  In  the  Association  I  found  girls  who  were  indifferent  to 
Christianity,  girls  who  had  been  brought  up  amidst  its  influences 
and  had  enjoyed  its  fruitages),  but  had  forgotten  its  great  value. 
A  quiet  talk  from  one  who  knew  through  personal  experience 
what  Christ  means  to  the  individual,  to  a  family,  and  to  a  na¬ 
tion,  would  in  many  cases  open  their  eyes  and  renew  their  spirit 
of  devotion.. 

Again  I  found  in  the  Assocition  many  that  were  interested 
in  the  Missionary  Movement.  Some  of  them  were  women  of 
unusual  ability  and  strong  character,  whose  service  if  given  to 
China,  would  be  of  inestimable  value.  On  the  other  hand,  some 
were  light-hearted,  whose  interest  in  the  movement  was  mere 
enthusiasm.  To  the  former,  it  has  been  my  joy  to  present  the 
need  of  the  field  and  the  glory  of  life  spent  in  such  a  work. 
To  the  latter  I  have  sought  the  opportunity  of  presenting  the 
difficulties  of  missionary  work  and  have  tried  to  make  them 
realize  that  success  can  only  be  secured  through  absolute  self- 
sacrifice  and  unfailing  love. 

Oftentimes  the  Mission  Study  Classes  lack  teachers.  For 
several  years  China  has  been  a  popular  class.  I  have  found  it 
a  great  opportunity  to  spend  one  evening  in  the  week  in  one  of 
those  classes.  In  the  discussions,  while  I  have  learned  to  see 
China  through  American  eyes,  the  Americans  have  had  a  chance 
to  understand  the  Chinese  problem.  Their  interest  has  been 
aroused,  sympathetic  and  intelligent,  such  an  interest  as  will 
help  to  solve  the  great  missionary  problem. 

All  of  us  as  members  of  the  Christian  Association  realize 
that  spiritual  development  is  as  much  a  part  of  our  education  a3 
mental  and  physical  development.  Only  the  people  who  derive 
their  power  from  God  can  have  real  influence.  But  how  to  get 
this  power  is  a  great  problem.  Religion  and  natural  happiness 
have  for  centuries  been  considered  as  belonging  to  two  different 
spheres.  Religion  has  for  this  reason  become  very  narrow: 
consequently  it  is  hard  for  an  active  and  broadminded  man  to 
put  it  into  practice. 

In  the  three-fold  development  of  the  Association  is  a  good 
solution  to  this  question.  Here  we  find  men  and  women  who 
make  religion  a  part  of  their  play  as  well  as  of  their  work. 
We  find  in  the  Bible  classes  and  discussion  meetings  a  great 
many  who  are  like  us  in  doubt  and  discouragement,  as  well  as 
some  who  have  overcome  their  doubts,  whose  example  and  lives 
give  us  assurance  and  hope.  Through  their  help  and  God’s 


14 


guidance  we  cannot  but  find  ourselves;  our  souls  grow  larger 
and  our  faith  stronger.  The  Association  leaders  realize  that 
doubts  are  indications  of  growth,  that  spiritual  pursuits  are  not 
and  should  not  be  separated  from  temporal.  At  the  same  time, 
spiritual  development  is  emphasized.  In  this  great  transitional 
period  through  which  China  is  passing,  we  need  men  and  women 
who  have  vision,  who  have. power  derived  from  the  Almighty, 
whom  no  persecution  nor  glory  can  draw  away  from  their  goal. 
The  Association  according  to  my  opinion,  gives  the  best  oppor¬ 
tunity  for  developing  such  characters. 

Fung  Hin  Liu  (Wellesley). 

V.  Association  and  Social  Responsibilities 

China’s  desire  is  that  of  every  young  nation — to  become 
great  and  strong,  to  make  a  history  for  herself,  and  to  be  the 
leader  of  all  nations.  In  order  to  attain  this  end,  it  is  very 
necessary  for  her  to  have  efficient  men  in  her  service.  She 
needs  educated  men  who  understand  thoroughly  the  business  to 
which  they  wish  to  apply  themselves,  men  of  high  social  ideals 
as  well  as  men  of  political  ability,  for  revolution  without  evolu¬ 
tion  would  never  prosper  a  nation. 

The  masses  of  common  people  in  China  are  groping  and 
grasping  for  Western  ideals.  They  are  endeavoring  to  free 
themselves  from  old  superstitions  and  bondage  and  are  reaching 
out  for  betterment  socially.  Who  can  help  to  raise  our  people 
out  of  degradation?  Who  will  bear  them  knowledge  of  Western 
social  customs?  Does  it  not  behoove  us,  the  members  of  the 
Christian  Association,  to  enlighten  our  brethren?  We,  who 
have  had  the  opportunities  for  an  education,  who  have  had 
unlimited  fields  for  training  and  experience — is  it  not  our  duty 
to  help  our  less  fortunate  brothers? 

Our  Christian  Association  is  an  extremely  small  body  com¬ 
pared  with  the  members  who  need  our  help,  but  everything  has 
its  small  beginning.  The  little  drops  of  rain  make  mighty 
rivers.  The  little  grains  of  sand  build  up  mountains.  Pennies 
make  dollars.  So  we,  though  small  in  number,  can  accomplish 
a  great  deal  by  individual  efforts. 

And  this  social  uplift  must  begin  right  here  amongst  our¬ 
selves  first.  We  need  to  know  before  we  can  impart  knowledge. 
This  question  then  arises:  “How  and  where  are  we  to  get  this 
knowledge?”  In  two  ways:  one  through  observation,  and  the 


15 


Chinese  Delegates  at  Lake  Geneva  Conference,  1912 


other  through  the  use  of  these  observations  in  our  own  social 
work. 

The  organization  with  which  we  are  most  familiar,  perhaps, 
is  the  Y.M.C.A.  and  its  different  branches  of  work.  It  takes 
care  of  a  young  man’s  Christian  training.  It  looks  after  him 
mentally,  morally  and  physically.  Besides  the  essentials,  the 
Y.M.C.A.  looks  after  the  pleasure  side  of  a  man’s  life  also,  for 
there  are  clubs  for  all  kinds  of  interesting  entertainment  for  its 
members.  Then  there  are  leagues  formed  in  the  various  cities 
of  the  country  who  look  after  the  welfare  of  the  children.  These 
leagues  are  composed  of  influential  men  and  women  who  look 
into  the  daily  life  and  especially  the  environments  in  which 
they  live.  Lectures  are  given  from  time  to  time  by  eminent 
people  on  various  subjects  pertaining  to  this  work,  thus  getting 
the  cooperation  of  the  public.  And  furthermore,  we  have 
about  us  everywhere  the  social  settlement  work — a  society  which 
looks  after  the  homes  of  the  foreigners  in  this  country — to  see 
that  they  are  sanitary  in  their  habits  and  help  them  where  help 
is  needed.  There  are  the  playground  workers  too,  who  take 
charge  of  little  children  who  would  otherwise  be  straying  about 
on  the  streets.  These  and  many  other  organizations  are  means 
of  social  uplift  to  be  found  by  everyone  in  this  country. 

The  above-mentioned  social  work  could  be  done  in  our  own 
country.  There  are  young  men,  children,  and  poor  people  In 
our  country,  too,  to  be  taken  care  of.  The  young  people  es¬ 
pecially;  for  to  them  we  look  for  our  great  future.  The  children 
of  today  will  become  the  rulers  and  leaders  of  tomorrow,  and 
they  must  be  nurtured  and  raised  with  the  greatest  care. 

In  conclusion  then,  let  me  urge  each  member  of  our  Chris¬ 
tian  Association  to  put  forth  his  or  her  efforts  to  study  and  learn 
the  best  methods  to  attack  this  great  task  we  see  before  us — 
that  of  our  social  responsibility  to  each  other  and  to  our  fellow- 
countrymen.  Let  each  one  of  our  members  find  out  his  or  her 
special  vocation  in  this  branch  of  work  and  volunteer  his  or 
her  services  in  the  Christian  Associations  and  clubs  already 
formed  here.  There  may  be  but  few  places  for  us  to  practice  in; 
there  may  be  only  a  limited  number  of  clubs  formed  amongst 
the  Chinese,  but  with  many  hands  at  work  the  field  will  broaden 
before  us.  And  where  is  a  better  way  to  get  good  than  by  doing 
good?  When  is  a  better  time  to  begin  than  right  now? 

N.  C.  Chu  (California). 


17 


VI.  The  Individual  and  the  Society  from  the 
Christian  Point  of  View 

It  was  asked  once  by  a  member  of  the  then  patriarchal 
society,  “Am  I  my  brother’s  keeper?”  This  was  certainly'  the 
sentiment  of  the  day,  four  thousand  years  ago.  Two  thousand 
years  since  the  asking  of  the  question,  the  great  Apostle  Paul 
answered  the  question  in  the  affirmative;  and  he  illustrated  his 
opinion  of  our  responsibility  toward  our  neighbors  in  the  follow¬ 
ing  simple  words: 

“If  my  eating  meat  causes  the  downfall  of  my  brother,  I 
shall  not  eat  meat  then,  just  for  the  sake  of  my  brother.”  This 
principle  can  be  applied  in  every  walk  of  life,  in  every  place, 
and  in  every  generation.  We  are  responsible  to  some  extent  at 
least  for  the  lives  of  our  neighbors. 

If  we  want  to  go  into  the  question  more  deeply  and  want 
to  analyze  it  more  minutely,  we  shall  perhaps  see  more  clearly 
the  reason  that  this  is  so. 

In  the  first  place,  we  know  that  unlike  inanimate  objects, 
we  are  unable  to  keep  aloof  from  other  objects  similar  to  our¬ 
selves.  In  other  words,  we  are  not  trees  or  stones,  which  remain 
in  their  individual  places  wherever  they  happen  to  be  placed, 
or  planted,  and  are  unable  to  change  their  positions.  On  the 
contrary,  we  are  moving  objects  which  some  day  or  other  are 
bound  to  come  into  contact  with  each  other.  We  might  pass  our 
brother’s  field,  touch  his  clothes,  or  even  “bump  into”  him  by 
accident  while  we  are  walking.  We  need  our  neighbor’s  wheat 
or  flour  for  making  bread.  Our  neighbor  in  turn  needs  the  milk 
that  our  cow  supplies.  This  need  of  each  other’s  service  has 
gradually  grown  to  be  an  indispensable  factor,  and  this  develops, 
in  a  very  crude  form,  to  be  what  society  is  at  large. 

Society,  in  its  primitive  stage,  is  just  the  collective  body  of 
men,  whose  chief  occupation  in  life  is  similar  and  whose  chief 
aim  is  for  the  individual  self,  or  those  very  closely  related  to 
himself.  As  would  be  readily  seen  that  in  this  stage  of  hu¬ 
manity,  in  which  the  doctrine  of  the  survival  of  the  fittest  pre¬ 
vailed,  the  man  who  was  the  strongest  in  the  society  was  master. 
The  rest  had  either  to  give  way  in  such  a  mean  manner,  that 
he  was  under  the  absolute  control  of  the  strongest.  Here, 
when  one  asked  the  question,  “Am  I  the  guardian  of  my  neigh¬ 
bor?”  the  answer  would  come  immediately  in  the  negative.  This 
is  an  age  of  egoistic  individualsm — each  one  is  for  himself. 


18 


Can  such  a  state  of  affairs  endure  long?  Of  course,  it  will 
not.  Prom  our  own  experience,  we  feel  that  there  is  this  guiding 
principle  in  us  which  bids  us  treat  those  who  are  weak  merci¬ 
fully  and  compassionately.  Again,  there  could  never  be  such 
a  thing  as  absolute  individualism.  We  are  rational  beings,  and 
because  we  are  rational  beings,  we  are  bound  to  exert  an  influ¬ 
ence  upon  our  fellow-men  for  either  good  or  bad. 

We  have  our  personal  influence  in  the  community  in  which 
we  live,  to  make  the  society  better  or  worse.  If  this  personal 
influence  is  used  for  selfish  ends,  society  is  bound  to  grow 
corrupt  and  degraded;  when  it  is  exerted  for  the  general  wel¬ 
fare  of  the  whole  community  it  is  service.  It  is,  therefore,  our 
imperious  duty  to  make  our  society  better  each  day.  We  should 
not  neglect  our  obligations  and  it  is  certainly  an  unreasonable 
excuse  for  us  to  copy  the  mistakes  of  our  neighbors. 

We  can  see,  therefore,  that  in  accomplishing  this  aim,  our 
own  freedom  of  action  or  our  personal  interests  are  often  at 
stake.  What  shall  we  do  then?  Shall  we  deny  ourselves  in 
favor  of  society?  Certainly  we  should,  if  we  only  think  a 
second.  I  myself  am  but  a  part  of  society,  and  a  very  small  part, 
too,  while  society  is  the  whole  of  which  I  am  a  part.  When 
society  is  benefited,  I  am  also. 

Moreover,  as  a  member  of  the  society  from  which  I  came,  I 
owe  to  that  society  a  great  many  debts,  which  are  to  be  returned 
only  by  acts  of  gratitude.  I  owe  my  being  to  my  parents,  my 
education  to  my  teachers,  the  protection  of  my  liberty  to  my 
state,  and  innumerable  other  things. 

Am  I  to  be  ungrateful,  and  give  society  no  return  for  what 
I  have  received  from  it? — or  shall  I  not  rather  give  as  much  as 
I  can  as  an  expression  of  my  gratitude?  The  more  society 
gives  us,  the  more  it  has  a  right  to  expect  from  us.  Think  of 
the  scientists)  who  are  working  in  their  laboratories;  what  a 
contribution  they  have  given  to  society  at  large!  Think  again 
of  those  that  fell  in  the  battlefield  for  the  righteous  cause  of 
their  country;  those  that  have  perished  in  the  plague  for  the 
love  of  their  fellow-men;  those  that  have  given  their  lives  in  the 
watery  deep  for  the  rescue  of  the  drowning;  have  they  done 
these  things  in  vain?  The  higher  we  climb  in  our  civilization, 
the  greater  the  burden  of  our  responsibility  for  our  fellow-men 
in  this  generation  and  in  the  generation  to  come. 

I.  Hsuan  Si  (Michigan). 


19 


VII.  A  Christian  Citizen  and  His  Political  Duties 


Any  fool  can  govern  men  if  he  has  the  opportunity,  but  it 
takes  a  statesman  to  govern  his  fellow-beings  well.  To  goiern 
men  well  is  the  most  complex  problem  of  mankind  from  pre¬ 
historic  times  to  the  present.  It  has  puzzled  the  greatest 
master  minds  of  the  world;  it  has  sent  many  kings  and  em¬ 
perors  to  their  early  graves.  Until  now  no  one  questions  the 
truth:  “Uneasy  lies  the  head  that  wears  the  crown.” 

Because  governing  of  men  is  the  hardest  problem  of  man¬ 
kind,  it  becomes  the  noblest  profession  of  all  human  vocations. 
If  Christianity  is  worthy  of  its  salt,  it  must  tackle  men’s  hardest 
problem  and  must  offer  a  satisfactory  solution.  To  my  mind,  it 
not  only  offers  the  most  satisfactory  solution,  but  it  also  re¬ 
generates  societies  from  the  very  bottom.  It  gives  the  indi¬ 
vidual  a  new  life! 

A  modern  Christian  has  no  more  political  privileges  than 
a  citizen  of  other  faith;  but  he  has  more  responsibilities.  He 
has  extra  responsibilities  because  of  his  acknowledged  Father¬ 
hood  relation  to  God  and  brotherhood  relation  to  men.  Further¬ 
more,  he  should  be  constantly  seeking  Divine  guidance.  A 
Christian  can  do  no  better  for  the  kingdom  of  God  than  to  serve 
his  fellow-creatures  in  the  political  field.  Lest  I  might  be 
mistaken,  I  say  I  do  not  mean  that  the  kingdom  of  God  must 
be  won  through  politics.  Far  from  that.  I  firmly  believe  that 
the  Kingdom  of  God  can  be  won  only  through  Love.  Absolute 
separation  of  religions  from  politics  is  now  an  accomplished 
fact. 

If  any  politician  or  statesman  takes  advantage  of  his 
political  position  to  promote  the  interest  of  his  religion,  how¬ 
ever  noble,  he  commits  an  inexcusable  mistake  against  our  coun¬ 
try  and  his<  God.  But,  on  the  other  hand,  if  any  Christian 
statesman  works  purely  for  the  betterment  of  his  fellow-country¬ 
men  and  is  true  to  his  trust,  he  is  laying  up  treasure  in  heaven, 
where  neither  moth  nor  rust  do  corrupt. 

What  are  the  political  duties  of  a  Christian  citizen?  I  shall 
discuss  the  duties^  in  three  respects;  namely,  first  as  a  private 
citizen,  secondly  as  to  his  political  opportunities,  and  lastly  as 
an  official. 

The  most  important  duty  of  a  private  citizen  besides  being 
law-abiding,  is  to  use  his  best  discretion  in  voting.  This  is  the 


20 


paramount  requirement  of  good  citizenship.  It  is  the 
citizens  that  make  the  government  what  it  is  and  not  those 
officials  in  Pekin  and  elsewhere.  The  grea/t  differences  between 
the  political  institutions  of  the  United  States  and  those  of  the 
Latin-American  countries  are  the  reflected  differences  between 
the  two  types  of  citizenships  and  not  of  a  few  leaders.  The 
motto  of  democracy  is:  “A  government  of  the  people,  for  the 
people  and  by  the  people.”  No  one  doubts  the  truth  that  the 
success  of  any  government  depends  entirely  upon  the  degree 
of  intelligence  of  its  citizens.  That,  is  where  Christianity  exerts 
its  strongest  influence,  because  Christianity  stands  for  purer 
and  better  manhood.  And  it  will  mould  the  best  citizens  for 
China.  If  any  citizen  exercise  his  suffrage  intelligently  and 
honestly  he  is  expounding  the  great  Christian  principle — ‘‘But 
let  every  man  prove  his  own  work,  and  thus  shall  be  rejoicing 
in  himself  alone  and  not  in  another,  for  every  man  shall  bear 
his  own  burdens.” 

Now  as  to  the  political  opportunities  of  a  Christian  citizen — 
President.  Woodrow  Wilson  said  again  and  again,  that  ‘‘it  is 
much  to  be  regretted  that  the  American  college  graduates  do 
not  take  as  active  part,  in  politics  as  they  should.”  ‘‘Dirty 
politics  is  only  good  for  the  Irishmen”  is  absolutely  wrong 
because  by  the  very  fact  that  politics  is  dirty,  it  is  the  patriotic 
duty  of  every  college  graduate  to  purify  politics,  and  to  purify 
politics  is  to  be  politicians.  Every  Christian  should  seize  every 
opportunity  to  serve  the  greatest  number  for  the  greatest  good. 
“No  man,  when  he  hath  lighted  a  candle,  covereth  it  with  a 
vessel,  or  putteth  it  under  a  bed;  but.  setteth  it  in  a  candle¬ 
stick,  that  they  which  enter  in  may  see  the  light.”  On  the 
other  hand,  he  must  remember  this  also.  ‘‘For  if  a  man  think 
himself  to  be  something,  when  he  is  nothing,  he  deceiveth  him¬ 
self.”  Here  a  Christian  has  the  advantage  because  of  his  divine 
guidance,  namely,  to  find  out  from  the  spirit  within  himself 
where  he  stands — between  the  two  extremes  of  self-deceit  on 
one  hand  and  false  modesty  on  the  other.  When  he  answers  the 
call,  he  must  bear  in  mind;  that  he  is  out  neither  for  honor  nor 
for  fame,  but.  for  the  humble  duty:  ‘‘Bear  ye  one  another's 
burden  and  so  fulfil  the  law  of  Christ.” 

What  are  the  duties  of  a  Christian  officer?  We  all  know 
the  requirements  of  a  good  public  servant,  and  being  a  Christian 
is  no  exception  to  the  rule;  but  there  are  extra  responsibilities. 
He  should  stand  out  boldly  for  social  justice.  At  present. 


21 


he  should  champion  for  such  national  issues  as  the  abolition 
of  Polygamy  and  of  Yellow  Slavery,  and  the  education  of  and 
the  Respect  for  Women.  Polygamy  fouls  personal  purity;  it 
destroys  family  happiness;  it  degenerates  our  race.  Indeed, 
polygamy  has  no  place  in  this  Twentieth  Century  Civilization. 
No  less  urgent  is  the  immediate  abolition  of  “yellow  slavery.” 
To  be  sure,  our  “yellow  slavery”  is  less  serious  than  the  “white 
slavery”  in  America  and  elsewhere;  but  it  is  a  question  of 
principle  and  not  of  magnitude.  So  long  as  we  admit  slavery,  it 
is  a  curse  to  humanity,  it  ought,  as  the  opium  curse,  to  be 
abolished,  however  large  or  small  in  scale.  Then  he  should 
champion  the  cause  of  the  education  of  and  the  respect  to  our 
sisters.  Good  mothers  will  mould  good  citizens.  When  and 
only  when  our  Republic  has  good  and  intelligent  women  citizens, 
then  and  only  then,  we  will  fear  no  nation.  Our  country  will 
then  be  able  to  enjoy  permanent  prosperity,  because  we  have 
good  homesi  We  have  good  homes  because  we  have  good 
mothers.  Great  obstacles  before  China  are  many  and  must  be 
overcome;  but  what  is  difficulty  if  we  Christians  only  have  the 
faith  for  ultimate  triumph  of  righteousness?  If  great  sacrifices 
are  necessary  let  us  demonstrate  that  we  are  worthy  of  our 
salt;  and  forget  not  the  teaching:  “Ye  heavy  laden,  leave  thy 
burdens  to  God  thy  Father.” 

The  political  obligations  of  a  Christian  citizen  are  then  three¬ 
fold.  First  he  must  be  a  good  and  intelligent  citizen  so  as 
to  bear  cheerfully  his  own  burdens;  secondly,  he  must  be  alive 
to  his  political  opportunities  so  as  to  bear  the  burdens  of  his 
fellow-citizens;  and  thirdly,  when  he  has  the  opportunities,  he 
must  fearlessly  use  his  political  influence  for  social  betterment 
of  the  people,  and  must  be  willing  to  meet  the  issue  and  then 
leave  his  burdens  to  God.  When  he  fulfils  these  three  duties,  he 
makes  heaven  on  earth  and  opens  the  eyes  of  the  people  that 
Christianity  is  not  only  a  meek  religion  but  a  fighting  religion — 
a  religion  always  fighting  for  HUMANITY. 

K.  S.  Lee  (  Cornell  ). 


22 


PART  II 


I.  An  Appeal 

Our  ex-general  secretary,  C.  T.  Wang,  has  on  record  for 
making  the  following  statement: 

“I  think  there  is  one  thing  above  all  other  things,  one 
institution  above  all  other  institutions,  one  Christian  force  above 
all  other  forces,  that  is  able  to  reach  the  students  as  no  other 
institutions  are  able,  and  that  isi  the  Young  Men’s  Christian 
Association.  This  I  say,  not  from  a  theoretical,  but  from  a 
practical  standpoint.  We  find  that  at  present  it  is  the  Y.M.C.A. 
that  is  able  to  cope  with  the  student  class.” 

Wherein  lies  that  power  to  cope  with  the  student  who  is  so 
indifferent,  so  critical  and  so  skeptical?  For  three  great  reasons: 
1.  For  the  breadth  of  its  scope,  as  it  involves  the  development 
of  the  three-fold  nature  that  every  young  man  should  seek  to 
build  up — the  physical,  the  intellectual  and  the  spiritual.  2. 
For  the  practicability  of  its  activities,  as  not  mere  knowledge 
and  philosophy  but  actual  utility  in  serving  the  community  in 
which  we  live  is  our  aim.  3.  For  its  aggressive  spirit  in  Chris¬ 
tian  service  as  this  passion  is:  not  passive  but  highly  active  and 
yet  it  is  tinged  with  that  sense  of  humility  that  it  disarms 
antagonism  and  vindicates  sincerity. 

It  has  been  said  and  truly  said  that  China  must  undergo 
three  more  revolutions  before  she  can  really  be  a  modern  Re¬ 
public.  These  will  be  the  industrial,  the  social  and  the  religious 
revolutions;  in  all  these  there  are  grave  dangers — as  every  stu¬ 
dent  of  sociology  can  tell.  To  lead  the  thinking  minds  of  the 
nation  our  students  have  to  play  the  role  of  the  industrial,  social 
and  religious  leaders.  Technical  students  will  lead  in  industry, 
and  sociological  students  in  society,  but  who  shall  lead  the 
millions  in  religious  and  moral  life?  To  be  frank,  since  Con¬ 
fucianism  is  not  a  religion  from  the  modern  sense,  it  shall  only 
be  able  to  take  the  place  of  ethical  philosophy;  Taoist  priests 
and  Buddhist  monks  are  no  more  thinking  leaders.  Who  are 
and  who  will  be  the  religious  leaders  of  the  Chinese  Republic 
then  ? 


Third  Annual  Conference  of  C.  S.  C.  A.  at  San  Anselmo,"  1912 


I  agree  with  Mr.  C.  T.  Wang  that  the  Young  Men’s  Christian 
Association  is  the  institution  to  furnish  active  leaders,  as  it  has 
already  done  so.  Such  men  as  Chang  Pao  Ling,  Fong  Sec,  W.  C. 
Chen,  Y.  Y.  Tsu,  C.  C.  Wang,  Y.  T.  Tsur,  David  Z.  T.  Yui,  etc.,  is 
ample  testimony.  It  has  been  reported  that  inasmuch  as  there 
is  no  religious  body  in  China  that  could  earnestly  intercede  in 
behalf  of  the  new  government,  the  Chinese  Christian  Church  has 
been  appealed  to  by  the  government.  There  is  not  the  least 
doubt  that  the  Churches  will  respond  most  loyally  and  devotedly 
— in  fact  they  have  always  offered  prayers  for  the  welfare  of 
the  State,  country,  her  rulers  and  millions. 

Fellow-students!  There  is  not  a  single  Chinese  student  in 
America  whose  interests  could  not  be  covered  by  the  breadth  of 
the  scope  of  the  Association,  nor  could  the  practicability  of  our 
cause  fail  to  impress  them, — let  us  then  welcome  you  into  our 
Association  that  we  may  develop  together  side  by  side. 

Fellowr  members!  Let  us  entreat  every  one  of  you  to  show 
our  active  interest  to  introduce  our  fellow-students  to  the  Asso¬ 
ciation  either  by  asking  thevm  to  attend  the  Summer  Conferences 
or  join  our  Association.  Remember  the  secret  of  success  is 
Christian  humility  in  Service. 


II.  The  Christian  Association  Movement 

By  Arthur  Rugh. 

The  Young  Men’s  Christian  Association  today 
Association  should  be  an  inspiration  to  every  young  man  to 
Beginnings  to  do  his  best,  as  he  sees  it — no  matter  how  small 
the  task — when  once  he  decides  to  do  good  toward 
his  fellowmen.  In  1841,  when  but  a  boy  of  twenty,  George 
Williams,  who  afterwards  was  knighted  by  Queen  Victoria  for 
his  Christian  work,  did  not  know  that  he  was  starting  an  Asso¬ 
ciation  that  would  influence  the  world,  he  only  knew  that  in 
the  firm  where  he  was  employed  there  were  eighty  young  men, 
with  no  ideals,  low  morals,  no  Christianity  and  that  he  wanted 
to  help  them.  His  first  step  was  to  pray  for  a  companion,  and 
soon  one  like-minded  with  himself  came  into  the  firm’s  employ. 
Then  together  they  prayed  and  lived  their  helpful  lives  and 
one  after  another  their  fellow  employees  were  invited  into  their 
bedroom  meetings  for  Bible  study  and  prayer.  Soon  others  were 
led  into  the  Christian  life,  and  the  bedroom  became  too  small. 


25 


After  consultation  a  meeting  was  called  June  6,  1844,  to  con¬ 
sider  the  possibility  of  extending  their  work  into  other  mercan¬ 
tile  houses.  Twelve  young  men  were  present  and  a  simple  form 
of  work  was  organized  under  the  name  of  “Young  Men’s  Chris¬ 
tian  Association.” 

Shortly  after  the  organization  of  thisi  first  Association,  simi¬ 
lar  societies  were  established  in  other  London  dry  goods  houses; 
1845  saw  the  first  volunteer  secretary  for  the  London  Association 
and  in  1851  the  first  paid  secretary  was  engaged. 

It  is  not  assumed  that  the  Young  Men’s  Christian  Association 
was  the  first  organization  formed  for  the  advancing  of  interests 
of  young  men.  In  this  and  other  lands  efforts  had  been  made 
from  time  to  time,  some  of  which  had  met  with  considerable 
success,  and  more  than  one  society  thus  formed  in  England,  on 
the  continent  and  in  America  has  since  reorganized  as  a  Young 
Men’s  Christian  Association. 

From  the  very  beginning  George  Williams,  with  his  spiritual 
earnestness  and  energy,  kept  the  main  objective  of  the  organiza¬ 
tion  clearly  to  the  front.  It  was  said  when  he  entered  the 
employ  of  the  London  draper  that  it  was  impossible  for  a  clerk 
to  work  there  and  be  a  Christian;  in  three  years’  time  it  was 
impossible  for  a  clerk  to  remain  there  and  not  be  a  Christian. 

The  Young  Men’s  Christian  Associations 
First  Associations  in  the  United  States  and  Canada  are  a  di¬ 
in  North  America  rect  outgrowth  of  the  one  formed  by  George 

Williams.  A  letter  from  London,  published 
in  a  Boston  paper,  led  to  the  organization  of  an  Association  in 
Boston,  December,  1851.  Twenty-five  days  before  an  Association 
had  been  started  in  Montreal,  but  of  this  nothing  was  known 
in  Boston  for  more  than  two  years.  The  press  of  the  United 
States  gave  publicity  to  the  Boston  Association  and  within  two 
years  Associations  were  formed  in  twenty  American  cities.  The 
first  International  Convention  was  held  in  Buffalo,  June  7,  1854, 
ten  years  and  one  day  from  the  founding  of  the  Association  in 
London. 

From  the  beginning,  the  object  of  the  Young  Men’s 
Object  Christian  Association  has  been  to  save  and  develop 
young  men.  This  purpose  has  always  been  kept  promi¬ 
nent.  At  the  International  Convention  of  the  North  American 
Associations  held  in  Portland,  Maine,  in  1869,  there  was  also 
adopted  what  has  since  become  known  as  the  Portland  Basis, 
under  which  the  voting  and  office-holding  privileges  in  the 


26 


North.  American  Associations  are  restricted  to  men  who  are 
members  in  good  standing  of  evangelical  churches.  The  North 
American  Associations  are  thus  vitally  related  to  the  evangelical 
churches  and  throughout  all  the  intervening  years  the  move¬ 
ment  has  proved  itself  to  be  the  church  at  work,  interdenomina- 
tionally,  and  through  its  laymen,  for  young  men  and  boys. 

One  of  the  greatest  men  ever  recruited  for  its 
Principles  secretarial  ranks,  Robert  McBurney,  who  from  1862 
to  1898  was  General  Secretary  for  New  York  City, 
summed  up  the  Association  as  follows:  — 

I  The  work  shall  be  for  young  men  and  boys  only. 

II  That  the  welfare  of  the  whole  man — body,  soul  and  spirit — 
should  be  promoted  by  the  energetic  development  of 
the  physical,  intellectual,  social  and  spiritual  depart¬ 
ments  of  our  work. 

III  That  points  of  doctrine  controverted  by  evangelical  Chris¬ 

tians  are  to  be  avoided  and  the  simplicity  of  the  Gospel 
adhered  to. 

IV  That  the  churches  to  which  our  members  belong  have  a 

prior  claim  on  their  sympathy  and  labors. 

V  That  when  questions  of  moral  reform  become  political  party 
questions,  our  Associations,  as  such,  can  have  no  rela¬ 
tion  to  them  politically. 

VI  All  these  principles  may  be  thoroughly  understood  and 
zealously  advocated,  but  we  need  to  remember  that 
there  is  such  a  thing  as  dead  orthodoxy,  even  in  Asso¬ 
ciation  work  and  methods.  “Our  knowledge  must  be 
vitalized  and  sustained  by  the  Holy  Spirit,  and  we 
must,  as  workers,  be  living  in  close  communion  with 
our  Lord,  or  our  work  for  Him  will  be  without  fruit.” 

From  these  first  City  Associations  the  work 
Present  has  spread  to  the  great  mass  of  students  in 

Status  in  the  United  States  and  Canada,  to  railroad  men, 

North  America  to  industrial  workers,  to  the  men  and  boys  of 

rural  districts,  to  the  men  in  the  Army  and 
Navy,  to  the  colored  men,  and  to  the  North  American  Indians. 

In  1912,  the  following  figures  were  given  in  re- 
World  porting  the  world  work;  these  will  indicate  to  what 
Statistics  extent  the  Association  has  spread  in  Europe  and 
North  America:  8848  Associations;  of  these  2118  are 
in  United  States  and  Canada.  869,747  members;  of  these  536,037 
are  in  the  United  States  and  Canada.  On  the  1293  buildings 


27 


owned,  valued  at  $17,365,865.00,  743  valued  at  $13,938,788.00  are 
in  the  United  States  and  Canada. 

About  twenty  years  ago  the  people  of  the 
Work  in  countries  of  Asia  asked  the  North  American 

Foreign  Lands  Associations  to  send  out  a  few  experienced  sec¬ 
retaries  to  make  available  the  Association 
methods  and  experience  among  the  young  men  of  the  Orient. 
From  this  first  appeal  has  sprung  our  Foreign  Work  and  there 
are  now  142  foreign  secretaries  stationed  in  China,  Japan,  Korea, 
Philippine  Islands,  India,  Ceylon,  Turkey,  Brazil.  Uruguay,  Ar¬ 
gentine,  Chile,  Mexico,  Cuba,  Porto  Rico  and  the  Canal  Zone. 

In  1895,  the  first  foreign  secretary  was  sent  to 
Work  in  China;  since  then  75  secretaries  have  traveled  from 
China  different  countries,  most  of  them  from  America,  to 
help  the  Chinese  establish  their  work.  Associations 
have  been  organized  in  103  colleges  and  in  21  cities;  the  work 
Is  in  charge  of  a  Chinese  National  Committee  with  Mr.  K.  S. 
Wong  as  Chairman,  and  from  the  beginning  has  been  supported 
and  propagated  by  Chinese  leaders.  While  the  secretaries  from 
other  countries  have  increased  in  numbers  from  one  in  1895  to 
75  in  1913,  the  Chinese  secretaries  have  increased  from  none  in 
1895  to  85  in  1913.  The  Association  in  China  has  won  the 
hearty  approval  and  support  of  all  the  modern  officials;  Presi¬ 
dent  Yuan  Shi  Kai  has  given  liberally  to  it  financially  and 
otherwise;  Dr.  Sun  Yat  Sen,  Vice  President  Li  and  all  the 
prominent  men  have  greatly  aided  in  the  work,  and  we  feel  that 
a  great  future  is  before  it  there. 

April  28,  1913. 

III.  A  Brief  History  of  the  Chinese  Students’ 
Christian  Association  in  North  America 

Objects.  For  the  past  fifteen  years  China  has  been  in  a 
state  of  ferment.  The  old  has.  been  giving  place  to  the  new, 
both  in  ideals  and  institutions.  Her  well-wishers  looked  on  with 
deep  concern  at  the  rapid  transition  and  the  development  of  new 
leaders.  The  abolition  of  the  old  educational  system,  the  in¬ 
stallation  of  the  modern  schools,  the  consideration  of  the  tra¬ 
ditional  esteem  for  learning,  and  the  fact  that  while  the  Govern¬ 
ment  and  Missionary  schools  were  equipping  a  few  leaders,  the 
bulk  of  the  ambitious  and  earnest  students  went  abroad  to  seek 
modern  learning,  made  it  apparent  that  the  future  leaders  of 
China  would  naturally  come  from  the  student  body. 


28 


At  one  time  Japan  had  some  15,000  students  congregated 
chiefly  about  Tokyo.  There  they  were  exposed  to  all  sorts  of 
influences,  good  and  evil.  The  National  Young  Men’s  Christian 
Association  of  China,  therefore,  in  1906,  established  a  branch 
Association  at  Tokyo  to  give  them  ministering  care  of  body, 
mind  and  spirit.  This  experiment  proved  to  be  of  signal  success 
and  hundreds  and  thousands  of  them  repaired  to  the  Association 
Building  and  hundreds  of  them  eventually  became  leaders  who 
are  now  exerting  an  enormous  influence  upon  the  communities  in 
China.  As  a  salient  example  of  this  indirect  influence  might 
be  cited  the  recent  organization  of  a  Y.M.C.A.  in  Yunnan-fu  by 
two  returned  students  from  Japan. 

By  1908,  it  became  evident  that  the  stream  of  students  was 
gradually  being  deflected  to  America,  and  Mr.  C.  T.  Wang,  after 
working  for  three  years  at  Tokyo,  was  sent  over  to  pursue  his 
studies  as  a  further  preparation  for  higher  service.  In  the 
meantime,  a  number  of  Chinese  Christian  students  felt  the  need 
of  an  Association,  so  that  organized  effort  could  be  exerted  upon 
their  fellow-students  in  things  religious.  Wherefore,  on  July  2, 
1909,  six  young  men  gathered  together  at  Hamilton.  N.  Y.,  to 
discuss  the  possibility  of  calling  an  organizing  conference  di¬ 
rectly  after  the  Fifth  Annual  Conference  of  the  Chinese  Students’ 
Alliance.  Invitations  were  sent  to  all  Christian  students  and 
the  response  was  highly  gratifying.  The  program  was  strong, 
the  speakers  inspired  and  all  the  students  present  were  moved 
by  one  spirit.  Officers  were  elected  and  a  rough  draft  of  the 
Constitution  adopted — with  the  unity  of  Christian  Chinese  stu¬ 
dents,  the  formation  of  their  character  and  aggressive  Christian 
work,  by  and  for  the  Chinese  students  as  its  objects. 

We  have  undertaken  to  trace  the  extension  of  the  student 
Y.M.C.A.  movement  from  China  via  Japan  to  America,  for  we 
purpose  to  showi  the  desire  of  China’s  well-wishers  to  imbue  the 
future  leaders  of  China  with  some  fundamental  basic  religious 
principle  as  a  life  guide  for  their  future  careers',  so  that,  like  Dr. 
Yung  Wing  and  Dr.  Sun  Yat  Sen,  they  might  lead  lives  of 
characteristic  devotion  and  Christian  sincerity  without  side¬ 
stepping. 

Activities.  In  order  to  achieve  the  above-mentioned  objects 
of  the  Association  as  outlined  in  the  Constitution  the  regular 
activities  might  be  summarized  under  groups,  viz. : 

1.  Secretarial  Itinerary. — As  our  students  are  scattered  over 
vast  territories,  secretarial  visitation  has  been  deemed  the  most 


29 


efficient  method  of  binding  the  members  together.  The  objects 
of  these  trips  are  manifold,  but  in  general  they  are: 

A.  To  solicit  the  cooperation  of  local  leaders. 


B.  To  approach  new  members. 


C.  To  organize  Bible  classes. 

D.  To  enlist  the  support  of  American  friends. 

2.  Association  Publications. — In  order  to  assist  the  efforts 
of  the  different  committees,  a  monthly  report  is  issued  as  an 
official  organ  and  freely  circulated  among  members  and  friends 
of  the  Association.  The  China  Young  Men,  published  monthly 
by  the  National  Association  of  China,  serves  as  a  semi-official 
organ  in  providing  Christian  literature  and  up-to-date  news  of 
Association  activities  in  China. 

3.  Summer  Conferences. — The  annual  gatherings  have  been 
very  beneficial  and  full  of  importance.  To  have  a  number  of 
equally  earnest  young  men  undergoing  similar  religious  ex¬ 
periences,  to  discuss  frankly  together  fundamental  problems  of 
life,  has  enabled  many  of  our  students  to  come  to  a  voluntary 
decision  to  accept  Christianity  on  account  of  their  personal  con¬ 
viction.  Appreciating  this,  it  has  been  our  custom  to  secure  the 
services  of  great  and  acknowledged  leaders  to  direct  our  dis¬ 
cussions.  In  1909  and  1910,  the  conferences  were  held  at  about 
the  same  time  with  the  Alliance  Conferences;  but  the  difficulty 
and  expense  involved  to  get  first-class  leaders,  suggested  the  idea 
of  union  conferences  with  the  American  students.  In  1911  it 
was  tried,  and  aside  from  the  excellent  speakers  obtained,  we 
derived  other  advantages  by  associating  with  the  American  stu¬ 
dents  at  Pocono  Pines  and  Linwood  Park.  The  conflict  of  dates 
between  these  conferences  and  the  final  examinations  of  different 
colleges,  directed  us  to  Lake  Geneva,  East  Nort.hJield  and  Silver 
Bay,  where  we  had  record  delegations  for  1912.  In  tabular  form 
the  conferences  held  are  as  follows: 

Year  Department  Place  No.  of  Delegates 

1909  Colgate  College,  Hamilton,  N.  Y.  66 

1910  East  Trinity  College,  Hartford,  Conn. 


1911  East  Pocono  Pines,  Penn. 

Mid-west  Linwood  Park,  Ohio 

West  Stamford  University,  Cal. 

Women  Silver  Bay,  Lake  Geneva,  Granville 


Mid-west  Northwestern,  Evanston,  Ill. 
West  Chinese  Baptist  Church, 


San  Francisco 


30 


1912  East  Northfield,  Mass. 

Mid-west  Lake  Geneva,  Wis. 

West  San  Anselmo,  Cal. 

Women  Silver  Bay,  Lake  Geneva 

This  year  we  are  following  the  example  of  last  year’s  ex¬ 
periences  and  expect  to  establish  a  record  attendance. 

4.  Special  Trips. — In  the  summers  of  1910  and  1911,  the 
Chinese  Government  were  sending  large  numbers  of  students 
over  to  America.  With  a  view  to  help  these  new  students  to 
cross  the  continent  and  to  locate  them  in  the  several  institutions, 
special  deputies  were  sent  to  the  Pacific  Coast  to  accord  them  a 
hearty  welcome  and  td  tender  their  services  in  the  name  of  the 
Association.  These  services  were  greatly  appreciated  both  by 
the  Commissioners  in  charge  and  the  students  themselves. 

In  1909,  three  delegates  were  sent  over  to  the  Oxford  Con¬ 
ference  in  England  and  the  Berlin  Conference  in  Germany.  In 
1911,  Mr.  C.  T.  Wang  represented  us  at  the  White  House  Con¬ 
ference,  Washington,  D.  C.,  and  at  the  Constantinople  World’s 
Student  Federation  Conference,  where  he  was  elected  vice- 
president.  This  summer,  twenty  delegates  will  be  sent  to  the 
International  Federation  Convention  at  Lake  Mohonk,  N.  Y. 

Present  Status.  The  Association  is  divided  into  four  de¬ 
partments,  namely,  the  women,  the  eastern,  the  mid-western 
and  the  western,  and  it  has  an  Executive  Committee  of  seven 
officers,  three  of  which  are  secretaries.  Each  department  has 
three  executives  and  three  committees  on  membership,  Bible 
and  finance. 

Today  the  Association  has  a  total  enrolment  of  442  members 
(active  227,  associate  140,  cooperative  69,  honorary  6),  or  accord¬ 
ing  to  Department:  Mid-western  140,  East  125,  West  97,  Women 
74.  The  total  increase  for  the  last  half-year  is  66.  This  year, 
there  are  only  14  special  Bible  classes  for  our  students;  last 
year,  there  were  twenty;  but  in  consideration  of  the  beneficial 
influence  to  be  derived  from  the  study  of  the  Bible  with  American 
students  less  have  been  formed  this  year.  During  the  past  five 
years,  some  39  students  have  joined  the  Church,  while  a  large 
number  are  earnestly  endeavoring  to  arrive  at  a  personal  decision 
as  the  large  associate  membership  testifies. 

Outlook.  Several  years  ago,  Chinese  students  coming 
abroad  were  specially  cautioned  by  their  parents  to  keep  Chris¬ 
tianity  at  their  arms’  length.  The  obvious  reasons  were,  firstly: 


31 


Chinese  Delegates  at  Lake  Geneva  Conference,  1912 


it  was  a  religion  of  which  they  themselves  knew  nothing:  sec¬ 
ondly,  they  were  afraid  that  conversion  meant  the  adversion  to 
ancestral  worship,  and  hence  the  end  of  filial  piety;  thirdly,  they 
did  not  cherish  the  idea  of  their  children  becoming  iconoclastic 
towards  their  old  religious  beliefs.  Recent  changes  at  home 
have  made  people  think  more  independently,  and  the  young  men 
who  have  joined  the  church  in  this  country  assert  that  their 
parents  do  not  raise  objections  any  more,  as  like  all  human 
parents,  they  earnestly  wish  the  welfare  of  their  children.  And 
as  the  Christian  Bible  teaches,  “Honor  thy  father  and  thy  mother 
that  thy  days  may  be  long  in  the  land  which  the  Lord,  thy  God, 
giveth  thee,”  it  is  evident  that  if  only  one  absorbs  the  real 
Christian  principle  of  love  and  sympathy  there  is  no  ground 
for  ieonoclasm  in  dealing  with  our  parents. 

Dr.  Sun  Yat  Sen's  Christian  unselfishness  has  surprised  the 
world,  and  especially  his  own  countrymen.  President  Yuan  Shih 
Kai,  realizing  the  strong  influence  of  a  true  Christian  life,  has 
highly  commended  the  work  of  the  Y.M.C.A.  in  China,  As  Hr. 
Fletcher  Brockman  reports:  governors,  educators,  generals  and 
military  officials  at  home  are  all  requesting  the  establishment  of 
such  associations  for  their  young  men.  The  reaction  of  this 
changed  attitude  upon  our  students  in  this  country  will  develop 
amazing  results  as  time  goes  on.  Even  in  a  few  years,  the 
unequalled  records  of  our  association,  and  more  especially  the 
spirit  of  concord  and  devotion  exhibited  by  all  our  members 
have  indicated  to  our  observant  students,  the  spirit  of  Christian 
humility  in  unselfish  service.  This  is  the  central  truth  why  no 
organization  of  the  Chinese  students  can  measure  up  to  the 
standard  of  the  Association. 

Y.  S.  Tsao. 

IV.  Constitution  of  the  Chinese  Students’  Christian 
Association  in  North  America 

ARTICLE  I.  Name 

The  name  of  this  organization  shall  be  The  Chinese  Students’ 
Christian  Association  in  North  America,  This  Association  shall 
be  affiliated  with  the  General  Committee  of  the  Young  Men's 
Christian  Associations  of  China  and  Korea. 

ARTICLE  II.  Objects 

The  objects  shall  be:  (a)  To  unite  all  the  Christian  Chinese 
students  in  North  America;  (b)  To  promote  growth  in  Christian. 


character;  (c)  To  carry  on  aggressive  Christian  work,  especially 
by  and  for  the  Chinese  students. 

ARTICLE  III.  Organization 

Section  1.  This  Association  shall  be  divided  into  four  de¬ 
partments  to  be  known  as:  the  Eastern  Department;  the  Middle 
West  Department;  the  Western  Department;  and  the  Woman’s 
Department. 

Sect.  2.  The  Eastern  Department  shall  embrace  such  terri¬ 
tories  of  the  United  States  and  Canada  as  are  east  of  the 
meridian  passing  through  Buffalo;  the  Middle  West  Department 
shall  embrace  those  between  Buffalo  and  the  Rockies;  the 
Western  Department  shall  embrace  those  west  of  the  Rockies; 
and  the  Woman’s  Department  shall  include  all  the  women  mem¬ 
bers  of  the  Association. 

ARTICLE  IV.  Membership 

Section  1.  The  membership  of  this  Association  shall  be  as 
follows:  viz.,  active,  associate,  cooperative,  and  honorary. 

Sect.  2.  The  active  membership  of  this  Association  shall 
consist  of  Chinese  students  in  North  America,  whoi  are  members 
of  good  moral  standing  in  an  evangelical  church  and  have 
been  elected  by  a  two-thirds  vote  of  the  Membership  Committee. 
Only  active  members  shall  have  the  right  to  vote  and  hold  office 
within  the  department  to  which  they  belong  unless  duly  trans¬ 
ferred  by  the  said  department. 

Sect.  3.  Any  non- Christian  Chinese  student  of  good  moral 
character  may  become  an  associate  member  of  this  Association  by 
a  two-thirds  vote  of  the  Membership  Committee. 

Sect.  4.  Any  friend  of  this  Association  who  is  not  a  Chinese 
student,  may  become  a  cooperative  member  of  the  Association 
by  a  two-thirds  vote  of  the  Membership  Committee. 

Sect.  5.  Any  friend,  who  has  rendered  any  distinguished 
service  to  this  Association,  may  be  made  an  honorary  member 
of  this  Association  by  a  four-fifths  vote  of  the  total  number  of 
votes  cast  by  the  members  present  at  the  annual  conferences  of 
the  various  departments  in  the  same  year. 

Sect.  6.  The  annual  membership  fee  of  each  member,  active, 
associate,  or  co-operative,  shall  be  one  gold  dollar  ($1.00),  pay¬ 
able  before  Christmas, 

Note, — Whosoever  wishes  to  join  the  Association  as  an  active, 
associate  or  cooperative  member,  should  apply  to  the  Depart¬ 
mental  Membership  Committee  as  appended  in  the  official 
directory. 


34 


V.  Association  Finance 


Receipts 

Membership  Pees  .  $400.00 

Appropriation  from  International  Committee .  1,500.00 

Donations  and  Pledges .  1,300.00 


Total  . $3,200.00 

Expenditures 

Summer  Conferences  .  $400.00 

Meeting  of  the  Governing  Board .  100.00 

Traveling  for  Officers .  1,200.00 

Special  Deputy  for  New  Students .  200.00 

Association  Organ  (“China’s  Young  Men”) .  200.00 

Printing  and  Stationery .  400.00 

Postage  .  200.00 

Clerical  Work  .  150.00 

Special  Appropriations  to  the  Shanghai  General  Commit¬ 
tee  and  the  Alliance .  150.00 

Sundry,  including  Telegraph,  Telephone  and  Expressage, 

and  other  Minor  Items .  200.00 


Total  . $3,200.00 


As  can  he  noted  from  the  above  statement,  the  Association 
has  been  indebted  greatly  to  the  assistance  of  the  International 
Committee,  to  the  liberal  donations  of  American  friends  and  to 
the  loyal  support  of  our  members.  The  expenses  for  carrying  on 
the  work  efficiently  are  heavy,  but  our  friends  and  members  have 
never  yet  failed  to  respond  to  our  calls.  We  have  reason  to  be 
very  thankful,  therefore. 


VI.  Conference  Announcements 

Mr.  Chas.  D.  Hurrey,  executive  secretary  of  the  Student  De¬ 
partment  of  the  International  Committee,  has  already  invited  all 
our  students  to  be  their  guests  for  several  days  before  our  own 
sessions  begin  at  Lake  Geneva  and  Northfield,  where  we  expect 
to  have  as  our  National  delegates  Mr.  C.  T.  Wang  and  Mr.  S.  K. 
Tsao,  to  bring  fresh  news  from  China. 


CONFERENCE  DATES 


1.  Lake  Geneva,  Wisconsin.  As  guests  from  June  13th  to 

17th,  private  Chinese  program  from  June  17th  to  22d  at  $1.25 
per  day.  \ 

2.  East  Northfield,  Mass.  As  guests  from  June  20th  to  24th, 
private  Chinese  sessions  from  24th  to  29th  for  $8.50  in  all. 

3.  Silver  Bay.  June  20th  to  30th  and  Lake  Geneva  from 
August  22d  to  September  1st,  for  women  delegates. 

4.  San  Anselmo  Seminary,  Cal.  For  western  department; 
conference  to  be  held  in  August. 

FACTS  CONCERNING  THE  LAKE  GENEVA  AND  EAST  NORTHFIELD 

CONFERENCES 

1.  The  American  Student  Conferences  will  be  held  at  the 
same  places. 

2.  Chinese  delegates  are  cordially  invited  to  attend  the 
first  few  days  of  the  American  Student  Conference  as  their 
guests,  during  which  days  neither  board  nor  lodging  will  be 
charged. 

3.  The  two  conferences  will  have  many  meetings  in  com¬ 
mon,  but  some  will  be  exclusively  Chinese. 

4.  In  these  exclusively  Chinese  meetings,  important  present- 
day  problems  of  China  will  be  discussed. 

5.  At  these  conferences  reports  of  the  year’s  work  in  the 
Departments  and  in  the  Association  will  be  submitted,  and  new 
departmental  officers  for  the  next  administration  will  be  elected. 

6.  Noted  men  of  wide  interest  and  large  experience  in  life 
will  speak  at  the  meeting. 

7.  Nearly  all  afternoons  and  evenings  will  be  free  for  boat¬ 
ing.  bathing,  tramping,  ball,  games  and  other  recreative  and 
social  exercises. 

Besides  these  features,  the  conference  affords  a  rare  chance 
for  making  friendships  and  creating  better  understanding  be¬ 
tween  Americans  and  Chinese.  Every  prospective  delegate  is 
further  advised  to  consult  carefully  all  announcements  he  may 
receive  from  now  on. 

THE  COMMITTEES  FOR  THE  NORTHFIELD  CONFERENCE 

Central  Delegation:  K.  S.  Lee,  Chairman;  C.  F.  Wang  and 
F.  L.  Chang;  Personal  Work:  Loy  Chang.  Chairman,  and  two 
associates  of  his  choosing;  Business:  H.  J.  Fei,  Chairman,  and 
associates;  Social  and  Celebration:  S.  P.  Wo.  Chairman,  and 


36 


associates;  Public  Meeting  and  Music:  S,  .T.  Chuan,  Chairman, 
and  Associates;  Resolutions:  S.  Hu,  Chairman,  and  Associates, 

TOPICS  FOR  DISCUSSION 

1.  Christianity  and  the  Chinese  Scholar,  S.  Hu  and  Y.  C.  Mei. 

2.  Christianity  and  the  Social  Evolution  in  China,  Loy  Chang 

and  W.  P.  Wei. 

3.  Theological  Problems,  P.  C.  Chang  and  K.  S.  Lee.  - 

4.  Christianity  and  Character,  Z.  Z.  Kway  and  C.  F.  Wang. 

5.  Evangelization  Problems,  Rev.  P.  N.  Tsu  and  Y.  S.  Tsao. 

THE  COMMITTEES  FOR  THE  LAKE  GENEVA  CONFERENCE 

Central  Delegation  Committee:  Messrs.  I.  H.  Si,  S.  D.  Lee,  A.  J. 
Elliott. 

Ann  Arbor,  Mich.:  Messrs.  V.  T.  Maw,  K.  Y.  Wu,  C,  P.  Wang. 
Athens,  Ohio:  Mr.  K.  T.  Tsui. 

Berea,  Ohio:  Mr.  T.  C.  Chow. 

Chicago,  Ill.:  Mr.  T.  Z.  Zee. 

Columbia,  Mo.:  Mr.  S.  T.  Chang. 

Columbus,  Ohio:  Mr.  W.  Chin. 

Detroit,  Mich.:  Mr.  Chas.  T.  Foo. 

Evanston,  Ill.:  Mr.  K.  S.  Liu. 

Golden,  Col.:  Mr.  H.  Tsai. 

Lafayette,  Ind.:  Mr.  C.  Y.  Chiu. 

Lansing,  Mich.:  Mr.  W.  C.  Nee. 

Madison,  Wis.:  Messrs.  J.  Wong,  S.  K.  Loh. 

Manhattan,  Kan.:  Mr.  Ed.  Shim. 

Urbana,  Ill.:  Messrs.  T.  Chuan,  T.  New. 

Valparaiso,  Ind.:  Mr.  H.  Chan. 

Music  Committee:  Messrs.  W.  P.  Chen,  J.  Z.  Zee,  W.  K.  Lim. 
Reception  Committee:  Messrs.  T.  K.  Kaort,  K.  S.  Zee,  H.  L. 
Huang,  T.  New. 

Recreation  Committee:  Messrs.  C.  P.  Wang.  S.  C.  Pung,  M.  D. 
Wong. 

Registration  Committee:  Messrs.  C.  T.  Sung,  U.  C.  Lay,  V.  T.  Ku. 
Resolution  Committee:  Messrs.  S.  H.  Kee,  S.  J.  Shu,  C.  K.  Wu. 
Social  Committee:  Messrs.  L.  K.  Kao,  C.  Chu,  T.  L.  Ivoo. 
Conference  Historian:  Mr.  L.  K.  Kao. 

TOPICS  FOR  DISCUSSION 

1.  Political  Problems  of  China  today,  Mr.  C.  Y.  Chiu. 

2.  Economical  Problems  of  China  today,  Mr.  W.  P.  Chen. 

3.  Sociological  Problems  of  China  today.  Mr.  C.  Chu. 

4.  Educational  Problems  of  China  today,  Mr.  S.  D.  Lee. 

5.  Religious  Problems  of  China  today,  Mr.  K.  S.  Zee. 

37 


VII.  Directory  of  Officers  and  Committees,  1912-1913 

\ 

GOVERNING  BOARD 

General  Executive  Committee. 

P.  C.  Chang,  President,  Clark  University,  Worcester,  Mass. 
Miss  P.  H.  Liu,  First  Vice-President,  Wellesley  College, 
Wellesley,  Mass. 

V.  Y.  Chiu,  Second  Vice-President,  University  of  California, 
Berkeley,  Cal. 

K.  M.  Wong,  Treasurer,  Livingston  Hall,  Columbia  University, 
New  York  City,  N.  Y. 

Y.  S.  Tsao,  General  Secretary,  Harvard,  39  Holyoke  House, 
Cambridge,  Mass. 

S.  D.  Lee,  Associate  General  Secretary,  University  of  Wis¬ 
consin,  619  W.  Johnson  St.,  Madison,  Wis. 

Loy  Chang,  Associate  General  Secretary,  Harvard,  29 
Stoughton  Hall,  Cambridge,  Mass. 

Departmental  Officers. 

Women's. 

Miss  F.  H.  Liu,  Chairman,  7  Wlaban  St.,  Wellesley,  Mass. 
Miss  C.  C.  Wang,  Vice-Chairman,  21  Wilder  Hall,  Welles¬ 
ley,  Mass. 

Miss  Phoebe  Stone,  Recording  Secretary,  Goucher  College, 
Baltimore,  Md. 

Eastern. 

P.  C.  Chang,  Chairman,  28  Hollywood  St.,  Worcester, 
Mass. 

K.  M.  Wong,  Vice-Chairman,  507  Livingston  Hall,  Co¬ 
lumbia  University,  New  York  City. 

S.  M.  Woo,  Recording  Secretary,  249  Hoffman  St.,  Balti¬ 
more,  Md. 

Middle  West. 

I.  H.  Si,  Chairman,  213  N.  Thayer  St.,  Ann  Arbor,  Mich. 
W.  P.  Chen,  Vice-Chairman,  313  14th  St.,  Ann  Arbor, 
Mich. 

C.  L.  Tan,  Recording  Secretary,  1379  East  57th.  St., 
Chicago,  Ill. 


38 


Western 

V.  Y.  Chiu,  Chairman,  2504  Regent  St.,  Berkeley,  Cal. 
Dan.  Ng.  Ping,  Vice-Chairman,  1051  Taylor  St.,  San  Fran¬ 
cisco,  Cal. 

N.  C.  Chu,  Recording  Secretary,  2504  Regent  St.,  Berke¬ 
ley,  Cal. 

Departmental  Committees — Women’s. 

Membership  Committee. 

Miss  Ying  Mei  Chun,  Chairman,  6  Freeman  Cottage, 
Wellesley,  Mass. 

Miss  Mary  Suvoong,  Moody  Institute,  Chicago,  Ill. 

Miss  P.  Y.  Tseo,  1824  Geddes  Ave.,  Ann  Arbor,  Mich. 

Bible  Study  Committee. 

Miss  Margaret  Ling,  Chairman,  Moody  Institute,  Chicago, 

Ill. 

Miss  Katherine  Lim,  Goucher  College,  Baltimore,  Md. 
Miss  Sui  Wong,  Albion,  Mich. 

Finance  Committee. 

Miss  Ma  Li  Lee,  Chairman,  Mt.  Pleasant,  Iowa. 

Miss  Louise  Hiue,  225  E.  31st  St.,  New  York  City,  N.  Y. 
Miss  Mabel  Lee,  53  Bayard  St.,  New  York  City,  N.  Y. 

Eastern  Department. 

Membership  Committee. 

Y.  C.  Mei,  Chairman,  20G  West  St.,  Worcester,  Mass. 

Z.  T.  Nyi,  Columbia,  Hartley  Hall,  Columbia  University, 

N.  Y. 

F.  L.  Chang,  Yale,  Yale  Station,  New  Haven,  Conn. 

T.  Chang,  M.  I.  T.,  45  St.  Botolpli  St.,  Boston,  Mass. 

P.  C.  King,  Cornell,  309  Eddy  St.,  Ithaca,  N.  Y. 

C.  Wong,  Lehigh,  B  37  Taylor  Hall,  S.  Bethlehem,  Pa. 

S.  Y.  Li,  Syracuse,  Sims  Hall,  Syracuse,  N.  Y. 

S.  J.  Wu,  New  York  University,  New  York  City. 

Bible  Study  Committee. 

Loy  Chang,  Chairman,  Harvard. 

C.  F.  Wang,  Columbia. 

S.  Hu,  Cornell. 

Y.  L.  Tong,  Yale. 


39 


Finance  Committee. 


K.  M.  Wong,  Chairman,  Columbia. 

F.  L.  Chang,  Yale. 

Long  Lam  M.  I.  T. 

K.  S.  Lee,  Cornell. 

Middle- West  Department. 

Membership  Committee. 

C.  L.  Tan,  Chairman.  1379  E.  57th  St.,  Chicago,  Ill. 
John  Wang,  1113  W.  Dayton  St.,  Madison,  Wis. 

L.  K.  Kao,  213  N.  Ingalls  St.,  Ann  Arbor,  Mich. 

T.  C.  Chow,  Baldwin  University,  Berea,  Ohio. 

T.  New,  405  Daniel  St.,  Champaign,  Ill. 

Bible  Study  Committee. 

W.  P.  Chen,  Chairman,  Ann  Arbor,  Mich. 

C.  K.  Wiu,  Urbana,  Ill. 

Finance  Committee. 

T.  K.  Kaort,  Madison,  Wis. 

T.  Chiiang,  Urbana,  Ill. 

W.  A.  Wong,  Golden,  Col. 

H.  S.  Zee,  Cleveland,  Ohio. 

C.  H.  Sung,  Ann  Arbor,  Mich. 

Western  Department. 

Membership  Committee. 

Walter  Wong,  Chairman,  829  Grant  Avenue,  San  Fran¬ 
cisco,  Cal. 

Albert  Chan,  1601  F  St.,  Sacramento,  Cal. 

A.  P.  Low,  318  Emerson  St.,  Palo  Alto,  Cal. 

Bible  Study  Committee. 

Y.  T.  Chiu,  Chairman,  2504  Regent  St.,  Berkeley,  Cal. 

Y.  N.  Dang,  Standford  University,  Cal. 

Edward  Wong,  838  F  St.,  Fresno,  Cal. 

Fincmce  Committee. 

T.  Y.  Lum,  Chairman. 

S.  L.  Lee. 

Y.  S.  Tom. 


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